Bandh Pamokkho Tuzjna Ajjhatthev

Here is a comprehensive summary of the Jain text "Bandh Pamokkho Tuzjna Ajjhatthev" by Amarmuni, based on the provided text:

The book "Bandh Pamokkho Tuzjna Ajjhatthev" (Bondage and Liberation are within You) by Amarmuni, published by Z_Panna_Sammikkhaye_Dhammam_Part_01_003408_HR.pdf, delves into the fundamental Jain philosophy of bondage and liberation, asserting that the causes and solutions for both lie entirely within the individual soul.

The Nature of Bondage:

The text begins by stating that the soul has been bound by countless bonds for an infinite time. While the soul has continuously strived to break free, the crucial question is the origin of these bonds. The author questions whether external factors like the body, family, wealth, or internal factors like anger, lust, etc., are the true culprits. Without understanding the nature of these bindings, the essence of liberation cannot be grasped.

Bondage is in the "Bhava" (Inner State):

The book differentiates between "karma" and "naukarm" (external objects associated with karma). Naukarm, like the body, family, and wealth, can be of two types: bound and unbound. The body is considered "bound naukarm" because the soul is intimately connected with it, even through transitional states like "vigraha gati" (intermediate states between births). However, the author strongly argues that the body itself is not the source of bondage. Similarly, external objects like wealth and family are "unbound naukarm" and do not inherently bind the soul.

The core assertion is that bondage resides not in external objects, the body, or even the senses, but in the "bhava" or inner state of the soul. External substances are inert and lack the power to bind. Bondage arises from the "vikalpa" (thoughts, mental fluctuations) and "raag-dwesh" (attachment and aversion) that arise in the mind in connection with these external factors. The senses merely perceive, but it is the internal reaction of attraction or repulsion that creates the binding.

The Body and Senses are Not the Binders:

The text refutes the idea that the body or senses bind the soul. It uses the analogy of a lion being defeated by a jackal to illustrate that if the powerful soul were bound by inert matter, it would be a paradox. If the body and senses had the power to bind, then enlightened beings like Lord Mahavir would also have been bound, preventing their liberation. The fact that these enlightened souls possessed external objects and their bodies without being bound demonstrates that these external factors are not the cause of bondage.

Liberation Lies Within:

If bondage is internal, then liberation must also be internal. The soul itself is the creator of its bonds and the means to its liberation. No external power can bind or liberate the soul. Both Jain and Vedanta philosophies concur: "Your liberation is in your own hands; you are the binder and you are the liberator."

The Soul is its Own Friend:

The soul traps itself by looking outwards for happiness, sorrow, friends, and enemies. As long as the soul's perspective is external, it remains bound. When the soul turns inwards and recognizes itself as its own friend, external friends and enemies lose their significance. Lord Mahavir's teaching, "Man! You are your own friend, why do you seek friends outside?" emphasizes this point. When the soul remains in its true nature of knowledge, perception, and conduct, it is its own best friend. When it deviates into external states, it becomes its own greatest enemy.

The Infinite Power of the Soul:

The belief that the bonds are too powerful to break is a misconception. The soul possesses the inherent power to both bind and liberate itself. Jainism's karma theory states that each being is the creator of its own destiny. While karma can feel like a powerful master, it is merely a consequence of the mind's thoughts and fluctuations. The mind, which creates these fluctuations, also has the power to dissolve them. The collective "karma vargana" (particles of karma) can be destroyed by the pure consciousness of the soul in a fraction of a moment.

The Power of the Soul Over Karma:

The text uses the analogy of clouds formed by wind and dispersed by the same wind to illustrate how the mind's attachments create the "clouds" of karma that obscure the soul's brilliance. When the soul changes its inner state to one of detachment and equanimity ("vitraag-bhav"), it disperses these karmic clouds. Just as a single ray of light can instantly dispel darkness accumulated over millennia, a moment of pure spiritual effort can annihilate vast amounts of karma.

The True Nature of "Papa" (Sin) and "Punya" (Merit):

The text questions whether sin or merit is greater. It uses the example of Rama's simple bow and arrow overcoming Ravana's mighty powers to demonstrate that spiritual strength is inherently superior. The soul's infinite, unconquerable powers can destroy karma in an instant. Even individuals who lived lives of indulgence and violence could achieve liberation at the end of their lives through genuine repentance and a turning towards their true selves, highlighting the transformative power of self-realization.

The Path to Liberation: Samyak Darshan, Samyak Gyan, Samyak Charitra:

The ultimate goal of spiritual practice is liberation. The text identifies the core principles of Jainism that lead to this:

• Samyak Darshan (Right Faith/Perception): The foundational step, involving a correct understanding and belief in the true nature of reality, particularly the soul. It's described as seeing things as they truly are, free from delusion and prejudice. It's the "ray of light" that dispels the darkness of ignorance.
• Samyak Gyan (Right Knowledge): This is not bookish knowledge but self-knowledge – the understanding of "I am the soul." It is the dawning of pure knowledge about one's own true nature.
• Samyak Charitra (Right Conduct): Living in accordance with one's true nature, which involves practicing virtues and ethical principles.

The Soul as the Sovereign:

The soul is the most important element in the universe. It is the "Chakravarti" (universal emperor) and the controller of all other substances (dharma, adharma, akasha, pudgala, kala). These other elements are merely servants or tools at the soul's disposal, unable to hinder its will. The soul's inherent knowledge is its primary attribute, making it the "knower" while the rest of the universe is the "known."

Distinguishing Soul (Jiva) from Non-Soul (Ajiva):

The text emphasizes the crucial importance of understanding the distinction between the soul (jiva) and non-soul (ajiva) through "bhed-vigyan" (science of discrimination). This discrimination is only possible through Samyak Darshan. The body, senses, and mind are all "ajiva" and cannot harm or benefit the soul. Their functioning depends entirely on the soul's presence.

The Cycle of Samsara: Asrava and Bandha:

The interaction between the soul (jiva) and karmic matter (ajiva) leads to "asrava" (influx of karma) and "bandha" (bondage). Asrava occurs when the soul's inherent pure nature is defiled by passion (kashaya) and senses (yoga), leading to the influx of karmic particles. Bandha is the state where these karmic particles become attached to the soul, creating the cycle of birth and death. Both "punya" (merit) and "papa" (sin) are considered forms of bondage, as they tie the soul to the cycle of samsara.

Liberation Through Samvara and Nirjara:

The opposite of asrava and bandha are "samvara" (cessation of karma influx) and "nirjara" (shedding of accumulated karma). Samvara is achieved by controlling passions and senses, preventing new karmic particles from entering the soul. Nirjara involves the gradual detachment of already bound karma. Through the continuous practice of samvara and nirjara, the soul eventually becomes completely free from all karma, attaining liberation (moksha).

The Nature of Moksha:

Moksha is not the destruction of the body or renunciation of the world but the purification of the soul. It is the state of absolute freedom from all desires, attachments, and karmic influences. It's a state of pure, unalloyed bliss and omniscient knowledge. This state can be achieved in this very life, not after death.

The World as a Marketplace:

The world is presented as a marketplace where one can choose to buy (engage with) or simply observe. If one remains a detached observer, without attachment or aversion, they are not bound by the "wares" of the world. Engaging with the world with desires and aversions leads to the attachment of karma.

The Goal of Indian Philosophy: Anand (Bliss):

Indian spiritual philosophies, across various traditions, aim for "anand" – ultimate bliss. This bliss is not merely the absence of suffering but the inherent, pure state of the soul. The soul itself is Sat (Existence), Chit (Consciousness), and Anand (Bliss). Suffering arises from bondage and ignorance, which distort this inherent bliss.

True Liberation is Internal Transformation:

The book emphasizes that true liberation is an internal transformation. It is about conquering internal passions like anger, lust, and attachment. The ultimate spiritual art is to live in the world without being affected by its dualities. This detachment and equanimity are the path to liberation.

The Importance of Samyak Darshan, Samyak Gyan, and Samyak Charitra:

The author reiterates that the path to liberation is paved by the three jewels of Jainism: right faith, right knowledge, and right conduct. These are not mere ideals but achievable realities that can be attained through dedicated practice.

Hope and Optimism:

Despite discussing suffering and bondage, the book conveys a strong message of hope and optimism. It argues that the very existence of suffering implies the possibility of its removal. The Indian spiritual traditions are not pessimistic but deeply optimistic, providing a clear path and the means to overcome suffering and achieve liberation. The final message is one of self-reliance: "Understand yourself, and the liberation will be within your reach."

In essence, "Bandh Pamokkho Tuzjna Ajjhatthev" teaches that the soul is inherently pure and powerful, and any perceived limitations or suffering are self-imposed through internal states of attachment and aversion. By understanding the true nature of the soul and practicing right faith, knowledge, and conduct, one can break free from the cycle of karma and achieve eternal bliss.